SUBJECT, OBJECT AND THE NATURE OF REALITY: METAPHYSICS IN DOROTHY RICHARDSON’S DEADLOCK Deborah Longworth ‘From the first I hated, and whenever possible evaded, orderly instruction in regard to the world around me’, Dorothy Richardson observed, in a sketch published posthumously in the London Magazine in 1959.1 Even in early childhood, she noted, she had held ‘a deep-rooted suspicion of “facts” and ordered knowledge’: Not that I lacked the child’s faculty of wonder. In a sense, I had it to excess. For what astonished, and still astonishes, me more than anything else was the existence, anywhere, of anything at all. But since things there were, I preferred to become one with them, in the child’s way of direct apprehension which no subsequent ‘knowledge’ can either rival or destroy, rather than to stand back and be told, in relation to any of the objects of my self-losing adoration, this and that.2 This early scepticism regarding conventional explanations of the wonder of existence was consolidated by Richardson’s schooling at a progressive ladies’ college in Putney. Influenced by John Ruskin’s advocacy of an education of holistic moral and aesthetic value, the teaching, she recalled, ‘fostered our sense of fair play, encouraged us to take broad views, hear all sides and think for ourselves’. When she rebelled at having to attend classes in geography, which seemed to her ‘unrelated to anything else on earth’, she was allowed to join a sixth form class on logic and psychology. The brash confidence of the latter in its ‘amazing claims’ ultimately provoked her mistrust, but ‘joyously chant[ing] the mnemonic lines representing the syllogisms’ was by contrast a revelation. The study of formal logic, Richardson declared, and ‘the growth of power to detect faulty reasoning’, brought about a sense of freedom and confidence in her own thought that was ‘akin to the emotion later 1 Dorothy Richardson, ‘Data for a Spanish Publisher’, in Dorothy Richardson, Journey to Paradise (London: Virago, 1989), p.132. 2 Ibid. Pilgrimages: A Journal of Dorothy Richardson Studies No.2 (2009) 7 accompanying my acquisition of a latch-key’.3 A few years later, living in Bloomsbury and working as a dental nurse, she set herself to the task of ‘making contact […] through the medium of books and lectures, with the worlds of Science and Philosophy’, soon finding herself frustrated by ‘[t]he clear rather dictatorial voice’ of the former, ‘still far from confessing its inability to plumb, unaided, the nature of reality’, yet quickly absorbed by the latter, the ideas of the philosophers seeming ‘more deeply exciting than the novelists’.4 In Richardson’s multi-volume novel Pilgrimage, the autobiographical protagonist Miriam Henderson similarly remembers the eagerness of her young logic teacher, Miss Donne, ‘her skimpy skirt powdered with chalk, explaining a syllogism from the blackboard’ and then ‘turning quietly to them, her face all aglow, her chalky hands gently pressed together, "Do you … see? … Does anyone … see?"’ (I 79). Miriam’s education, like that of Richardson herself, is terminated prematurely as a result of her father’s bankruptcy, but she continues to be fascinated by philosophical argument and metaphysical ideas, ‘the strange nameless thread in the books that were not novels’ that she reads in the brief hours of leisure from her job as a dental nurse in London. In this paper I examine Richardson’s particularly overt engagement with philosophical theories and ideas in Deadlock, the sixth volume of Pilgrimage. Metaphysical questions about the nature of being and of reality pervade Pilgrimage as a whole, in itself a revolutionary experiment in the representation of Miriam’s single consciousness and her perception of and relation to existence and the world around her. It is in Deadlock, however, that Richardson first shows philosophical ideas and inquiry taking persistent and organised shape in Miriam’s maturing thought, as she recalls her early excitement at reading Stanley Jevons’ Elementary Lessons in Logic at school, discusses the ideas of Herbert Spencer, Ralph Waldo Emerson, Benedict de Spinoza and Friedrich Nietzsche with her fellow lodger Michael Shatov, attends a course of introductory lectures by the British Idealist philosopher John Ellis McTaggart, and muses upon the nature of existence, knowledge and 3 Ibid, p.136. 4 Ibid, p.138. Pilgrimages: A Journal of Dorothy Richardson Studies No.2 (2009) 8 perception. Deadlock is set at a turning point in British philosophy, the annus mirablis, as Leonard Woolf would subsequently describe it, of 1903, in which the publication of G. E. Moore’s ‘The Refutation of Idealism’ and Bertrand Russell’s Principles of Mathematics announced the reaction of an emerging ‘New Realism’, against the absolute Idealism hitherto dominant in late nineteenth-century philosophy.5 For many Victorian intellectuals, scientific rationalism and a loss of religious faith did not extinguish a desire for belief in a spiritual reality. The ascendancy of Idealism in England in the late nineteenth century responded to a turn against the seeming aridity of a scientific empiricism; asserting a quasi-mystical creed to shore up the Victorian crisis in the Anglican Church, a revisionary morality that would counter the principle of self- interest as the foundation of utilitarian ethics, and a recognition of consciousness and agency in a seemingly deterministic evolutionary universe. Idealism stood in opposition to, and indeed deadlock with, that other axiom of nineteenth-century thought, materialism. Key principles of metaphysical Idealism, such as belief in an ultimate reality lying beyond that of material appearance, the intuitive capacity of the subjective mind, and the monistic concept of an ideal union of all things in an absolute truth, offered a welcome revival of the possibility of spiritual faith 5 In his Notes on Pilgrimage, George Thomson surmises, based on substantial textual and calendar evidence, that the events in Deadlock take place between October 1900 and July or August 1901. Yet when Miriam attends the first McTaggart lecture, her neighbour in the audience recommends that she read Richard Haldane’s The Pathway to Reality, not published until 1904 (III 163). In all other respects, however, Thomson’s dating seems accurate. In corroboration, I would add that, as discussed later in this essay, Richardson bases the lectures on those delivered at the Passmore Settlement by the London School of Ethics and Social Philosophy, which was dissolved in 1900. The dating of Deadlock is significant, the discrepancy caused by the reference to Haldane’s book offering an instance of the slippage between the events of Richardson’s own life and those of her retrospective representation of that life – not always faithfully autobiographical - in the figure of Miriam Henderson. Here, for example, Miriam’s otherwise constantly present-time stream of consciousness is overlapped by Richardson’s own subsequent reading as it extended beyond the time-frame covered in Deadlock. See George Thomson, Notes on Pilgrimage: Dorothy Richardson Annotated (Greensboro, NC.: ELT Press, 1999). Pilgrimages: A Journal of Dorothy Richardson Studies No.2 (2009) 9 following both a scientific positivism that seemed to reduce existence to physical or chemical systems, and the gloomy implications of Darwinian evolutionism. Although Moore and Russell are not directly referenced in Pilgrimage, their critique of the Idealist tradition was central to the crisis in philosophy at the beginning of the twentieth century, as Richardson, certainly by the time she was writing Deadlock, would have been well aware. Part of the strength of the Idealist position lay in the difficulty of disproving metaphysical systems. Moore’s and Russell’s attacks, however, concentrated upon the epistemological, rather than ontological, claims of traditional Idealist doctrine; specifically Berkeley’s proposition esse est percipi (‘to be is to be perceived’), or that what we understand as an object is inseparable from our sentient experience of it through sensation or thought. In his 1903 essay, Moore set out to refute Idealism by invalidating this claim. ‘Even if I prove my point, I shall have proved nothing about the Universe in general’, he declares at the outset, noting that ‘[u]pon the important question whether Reality is or is not spiritual my argument will not have the remotest bearing’.6 Yet from the New Realist perspective, neither should nor need he do so. For a start, the question of the spiritual nature of Reality, interesting as it might be, was not, in Moore’s and Russell’s eyes, a legitimate object of philosophical study. Moreover, all that was required to refute the Idealist position, Moore maintained, was simply to demonstrate that the theory ‘to be is to be perceived’ - which he notes is at least a necessary, even if not sufficient, condition for the Idealist argument - doesn’t hold up to logical analysis. To summarise briefly, Moore’s argument is that in the proposition esse est percipi, which itself presupposes a distinction between the thing that exists (esse) and experience (percipi), Idealism collapses what it understands by the object and the sensation of the object. For ‘to deny that yellow can ever be apart from the sensation of yellow’, Moore reasons, ‘is merely to deny that yellow can ever be other than it is; since yellow and the sensation of yellow are absolutely identical, to assert that yellow is necessarily an object of experience is to assert that yellow is necessarily yellow 6 G. E. Moore, ‘The Refutation of Idealism’, Mind, New Series, 12: 48 (Oct., 1903), 433-453, p.435. Pilgrimages: A Journal of Dorothy Richardson Studies No.2 (2009) 10 - a purely identical proposition, and therefore proved by the law of contradiction alone’.7 What is more, he continues, ‘the proposition also implies that experience is, after all, something distinct from yellow - else there would be no reason for insisting that yellow is a sensation’.